Does it not grieve you what has befallen our Ummah?
Do you not seethe with anger at the blood spilled every day upon the land of Gaza?
Does it not disturb your sleep that Al-Aqsa is being defiled by Zionist gangs?
Do you not burn with sorrow over our material backwardness in the race of nations?

Should not all of this lead to a transformation—intellectual, civilizational, psychological, and societal? Is that not the very meaning of the noble verse: “Indeed, Allah will not change the condition of a people until they change what is in themselves” (Ar-Ra’d: 11)?

These blessed days call us toward a revolution in our concepts. The task of personal and societal reform is a responsibility for the great ones, a role reserved for the active builders in rising nations. Stagnant water, when left still for too long, rots and decays. Thus, the pursuit of personal change is not a matter of idle thought—it is the making of events and the writing of history. It is the burden of heroes.

A hero is someone who chooses not to remain gazing at the base of the mountain but instead fixes his eyes on the summit, to taste the sweetness of faith and obedience.

The path to personal and societal transformation in our world today requires a methodology that begins with the self and extends outward to society.

Methods for Changing the Self:

1. First: Until they change what is in themselves

Real change begins within. It is the first and foremost stage in any true transformation. Every step you take toward betterment is aided by Allah, as in His saying: “And those who strive for Us – We will surely guide them to Our ways. And indeed, Allah is with the doers of good” (Al-‘Ankabut: 69). Self-transformation is a form of rebellion—against everything that contradicts the higher objectives of Sharia.

2. Second: For whoever wills among you to proceed or stay behind

Each person bears the burden of their own soul and chooses where to place it. Choices are a law of life. Choosing progress is one goal; choosing regression is another. This self-directed choice determines whether one honors or dishonors their soul. It is bound by its deeds and choices. True transformation begins with personal reform—it is a bold, internal declaration against the overwhelming scenes in one's emotional landscape.

3. Third: Awareness of the Divine law of gradualism and the danger of haste

Gradualism is a divine pattern in everything, a condition for enduring success. Allah created the earth in six days, then established Himself above the Throne on the seventh. He created man in stages, the heavens in seven layers—each guarded by an angel. Even Sharia came gradually in its prohibitions. One of the core principles of transformation is this gradualism. Reflecting on its manifestation in creation is a religious duty, and mastering it makes change both stronger and more accepted.

4. Fourth: Connecting the major equation—desire for change, knowledge of change, and the skills required for change

Strong desire alone does not suffice. It must be coupled with intellectual and scientific skills, awareness of the phases and culture of transformation, and finally, the practical tools that help implement it. Know your limits—do not burden yourself beyond what you can bear. Set aside what you cannot manage in your day and night. Believe in your potential so your ambitions align with your capacity.

5. Fifth: Awareness of reality before seeking to change it

The world around us has its own particularities. Understanding and navigating it requires scholars and specialists. Ignorance of the surrounding environment hinders progress and becomes a stumbling block in the journey of change. By “reality,” we mean the environment in which you live—study it well. Have a clear vision for change, and choose companions wisely—those who will share the burdens of this journey with you.

The Jurisprudence of Reflection and Impact

The sound methodology for change stems from a person’s ability to reflect—where such reflection penetrates and connects with the influential present reality. If you wish to begin a path of transformation, you must adhere to the obligatory act of contemplation and observation. Among the Qur’anic parallels that captivate the reader are the following verses:

• “Say, ‘Travel through the land; then observe how was the end of the deniers.’” (Al-An‘am: 11)
• “Say, ‘Travel through the land and observe how was the end of the criminals.’” (An-Naml: 69)
• “Say, ‘Travel through the land and observe how He began creation. Then Allah will produce the final creation. Indeed, Allah, over all things, is competent.’” (Al-‘Ankabut: 20)
• “Say, ‘Travel through the land and observe how was the end of those before. Most of them were associators [of others with Allah].’” (Ar-Rum: 42)

These verses all agree on the command to “travel through the land,” but differ in what we are to reflect upon and observe. Compare, then, the responses of two men to the act of reflection while reciting Allah’s words: “Say, ‘If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement.’” (Al-Kahf: 109)

As for the first man: he memorized the verse, then went out into the vast universe to contemplate natural phenomena. He studied light and the refraction of rays, electricity and magnetism, and the role of gravity. He investigated plants and animals, and how humans can benefit from such realities. He directed his intellectual gaze and real-world reflection toward practical change.

The second man: also memorized the verse, then went out to preach it. He recited it in sermons and lessons as it is—fulfilling the Prophet’s saying: “Pass on information from me, even if it is only a verse of the Qur’an,” and the hadith: “God brighten a man who hears something from us and conveys it to others as he heard it, for many a one to whom it is brought retains it better than the one who heard it.” His role was limited to transmission only.

The difference between the two men is profound. The first pursued change with a practical, reflective methodology. The second merely transmitted, without the ability to investigate the essence of phenomena or comprehend the context in which he lived. The first, however, equipped himself with knowledge of the universe’s intricacies, analyzed and learned their origins and wonders, which filled him with awe and amazement. When he returned to the verse, he grasped its depth, philosophy, and its transformational path—this is the understanding of change intended in the verse: “Indeed, Allah will not change the condition of a people until they change what is in themselves.” (Ar-Ra’d: 11). Even if there were seven seas of ink, they would be exhausted before the words of Allah were exhausted—this reflects the will to reach the truth.

Allah has placed the struggle against one’s self and desires in a lofty and noble rank. He gave the act of reflection a significant position, as well as the understanding of others. Knowledge of both is the dignity of the believer, and ignorance of them brings humiliation and disgrace. Truly, the widespread dissemination of the concept of resistance—in its broadest sense—its promotion, realization, and implementation is among the greatest objectives of Islam. And it can only be built upon knowledge and methodology. In this stage that our Ummah is passing through, knowledge and sound methodology are paramount goals.

It is well known in our Islamic tradition that the field of jihad (resistance) is not restricted to sacrificing one's life in the path of Allah. Rather, it expands beyond that to include the striving of the self through knowledge and righteous action, as Allah says in Surat Al-‘Ankabut: “And those who strive for Us – We will surely guide them to Our ways. And indeed, Allah is with the doers of good.” (Al-‘Ankabut: 69)

Indeed, knowledge and awareness of the reality of existence and life enables us to move forward continuously—and through it, we gain insight that allows us to be steps ahead of others.

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